A Servant’s Reverence for His Master

EPHES. 6. 5. Seruants be obedient to them that are your Maſters according to the fleſh, with feare and trembling in ſingleneſſe of your heart, as vnto Chriſt. 6. Not with eie-ſeruice, as men-pleaſers, but as the ſeruants of Chriſt, doing the will of God from the heart. 7. With good will doing ſeruice, as to the Lord, and not to men. 8. Knowing that whatſoeuer good thing any man doth, the ſame ſhall he receiue of the Lord, whether he be bond or free.

THe third and laſt couple of a family are— Maſters.

Seruants.

The direction which the Apoſtle giueth to ſeruants, is in this text ſet downe.

Therein he 1. Declareth their duties.

2. Addeth motiues to performe them.

p. 590

I. In declaring ſeruants duties he noteth— 1. The kindes of them.

2. The manner

3. The extent

1. The kindes of ſeruants duties are noted in two words,— Obey, verſ. 5.

Serue, verſ. 7.

2. The manner is ſet downe Affirmatiuely, verſ. 5, 7.

Negatiuely, verſ. 6, 7.

1. Affirmatiuely by ſhewing what graces are requiſite: to which purpoſe he reckoneth vp foure particulars.

• 1. Feare and trembling.
• 2. Singleneſſe of heart.
• 3. Conſcience to Chriſt.

4. Good will. Vnder which are compriſed— 1. Cheerfulneſſe.

2. Readineſſe.

3. Diligence.

4. Faithfulneſſe.

2. Negatiuely, by ſhewing what vices are to be auoided, and theſe are two eſpecially,

1. Eie-ſeruice, which is oppoſed to doing of things— as Chriſts ſeruants.

from the heart.

2. Men-pleaſing, which is oppoſed to doing the will of God.

3. The extent of ſeruants duties is noted in theſe foure phraſes,— 1. Maſters after the fleſh, verſ. 5.

2. As to Chriſt, verſ. 5.

3. As ſeruants of Chriſt, verſ. 6.

4. Doing Gods will, verſ. 6.

II. The motiues which the Apoſtle vſeth are partly— Implied.

Expreſſed.

They are implied three waies.

• 1. By declaring the place of a Maſter (as to Chriſt.)
• 2. By noting out the honour of their ſeruice (as ſeruants of Chriſt.)
• 3. By ſhewing the ground of ſeruants ſubiection (Gods will.)

The motiue expreſſed is the Recompence which ſeruans ſhall haue for their paines largely laid forth, verſ. 8.

Therein theſe diſtinct points are noted in order.

• 1. The aſſurance thereof (knowing.)
• 2. The ground thereof, taken from a generall rule (whatſoeuer good thing any man doth.)
• p. 591 3. The particular application thereof (whether bond or free.)
• 4. The kinde thereof (the ſame ſhall he receiue.)
• 5. The author and giuer thereof (of the Lord.)

In handling ſeruants duties I will proceed according to the order propounded. In the firſt place therefore I will note out the kindes of ſeruants duties.

For finding out the kindes, I will obſerue the method followed in handling childrens duties. Note then

• 1. The Fountaine of ſeruants duties.
• 2. The Streames that iſſue from thence.

The Fountaine reſteth partly in the opinion, and partly in the affection of ſeruants.

In their Opinion they muſt be informed and reſolued that the¹²⁰ place of a maſter and a ſeruant is lawfull and warrantable: that God ingenerall ordained degrees of ſuperioritie and inferioritie, of authority and ſubiection: and in particular gaue to maſters the authoritie which they haue, and put ſeruants in that ſubiection wherein they are. Till the iudgement be reſolued hereof, nor reuerence, nor obedience will be yeelded as it ought. For Reuerence hath reference to Eminencie and ſuperioritie: and Obedience to Authoritie and power. Who will reuerence or obey him whom he taketh to be his equall? This was the ground of the conſpiracie of Corah, Dathan and Abiram, that they thought¹²¹ Moſes and Aaron tooke too much vpon them, and lift themſelues vp aboue the congregation of the Lord. Wherefore I will here note the grounds of a maſters authoritie, and ſeruants ſubiection.¹²²

1. 120. Seruants muſt be informed of the lawfulneſſe of a maſters authoritie.
2. 121. Numb. 16. 3. [moved in the edition]
3. 122. Grounds of maſters and ſeruants places.

1. God hath giuen expreſſe commandement vnto maſters to gouerne their ſeruants: and vnto ſeruants to be ſubiect to their maſters.¹²³ In the fourth commandement God giueth a charge to maſters ouer their ſeruants, to ſee that they doe no manner of worke. And the Angell biddeth Hagar¹²⁴ humble her ſelfe vnder her miſtreſſe hands. And here ſeruants are commanded to obey their maſters.

1. 123. Exo. 20. 10.
2. 124. Gen. 16. 9. [moved in the edition]

2. Many directions are giuen both to maſters and ſeruants in regard of their different places how to carry themſelues one p. 592 to another. Read for this purpoſe the many lawes which Moſes preſcribed to both: the many counſels which Solomon, in his prouerbs eſpecially, giueth alſo to both: and particularly the directions of this and other Apoſtles.

3. Saints in all ages haue beene ſet in theſe places: ſome in the places of maſters, and ſome in the places of ſeruants: and according to the place wherein God hath ſet them, they haue performed their dutie: maſters the duties of maſters, and ſeruants the duties of ſeruants.

4. The many parables which Chriſt vſeth taken from the power which maſters haue and exerciſe ouer their ſeruants, and the ſubiection which ſeruants yeeld to their maſters, ſhew that the authoritie of the one, and ſubiection of the other, are things without queſtion granted and not denied.

5. God hath made many promiſes of reward both to maſters, and ſeruants, that conſcionably performe the duties of their place: and hath made many threatnings againſt the one and the other that are negligent therein.

All theſe grounds are ſo cleerely and plentifully noted in the Scripture, that any one who is any whit acquainted therewith may know them to be ſo. Were there no other arguments then this text which I haue in hand, it were enough to confound all gainſaiers: and to moue ſuch as beleeue the rather¹²⁵ for their faith and profeſſion ſake to ſerue their maſters after the fleſh.

1. 125. Serui cum crediderint plus dominis carnalibus ſeruire debent. Cypr. Teſtim. l. 3. c. 72 See Treat. 1. §. 123.

Contrary to this firſt ground of ſeruants ſubiection is the opinion of Anabaptiſts, who teach that all are alike, and that there is no difference betwixt maſters and ſeruants. Their reaſons, whereby they would make ſhew to proue their vnreaſonable opinion, are theſe.

1. Obiect. Maſters are either Infidels or Chriſtians, and ſo ſeruants either one or other. If maſters be Infidels, and ſeruants Chriſtians, how vnmeet is it that Chriſtians ſhould be ſubiect to Infidels? and if maſter and ſeruant be both Chriſtians, they are brothers: but brothers are equalls, and neither ſubiect to other.

p. 593 Anſw. Rule and ſubiection are matters of outward policy, they tend to the outward preſeruation of Church, Commonwealth, and family, in this world: but faith, piety, and ſuch graces are inward matters of the ſoule, tending to a better life.

Theſe being thus different, one that is more excellent in the one, may be inferiour in the other. Yea though there be an equality in the one, namely, in ſpirituall things, yet there may be a diſparity in the other, namely, in ciuill and temporall matters. And though Saints may be farre inferiour to infidels in outward eſtate, yet they are not a whit the leſſe glorious before God. The honour proper and peculiar to Saints is inward, not viſible to the carnall eye of a naturall man.

Anſw. To grant that it is againſt that abſolute and perfect nature wherein at firſt God created man, and that it came in by ſinne, yet is it not againſt that order and courſe of nature wherein God hath now ſetled man. God hath turned many puniſhments of ſinne to be bounden duties; as ſubiection of wife to husband, and mans eating bread in the ſweat of his brow.

1. 126. Prima ſeruitutis cauſa peccatum eſt, &c. Verum & poenalis ſeruitus ea lege ordinatur, qua naturalem ordinem conſeruari iubet, &c. Aug. de Ciu. Dei l. 19. c. 15.

Anſw. That prerogatiue is meerely ſpirituall: for in Chriſt all are one, as they are members of Chriſt, which is a ſpirituall body: not as they are members of a politique body. A politipue inequality is not againſt a ſpirituall equality.

1. 127. Gal. 3. 28. [moved in the edition]

Anſw. It is not. For that liberty is from the curſe and rigor of the morall law: from the ceremoniall law and the rites thereof: from Satan, ſinne, death, and damnation: but not from thoſe degrees which God hath eſtabliſhed betwixt man and man, for the good of mankinde.

1. 128. Gal. 5. 1.

Anſw. To be a ſeruant in that place is not ſimply to be in ſubiection¹³⁰ vnder another, and to doe ſeruice vnto him, but to be p. 594 ſo obſequious to a man, ſo addicted to pleaſe him, and ſo ſubiect to his will, as to doe whatſoeuer he will haue done: to regard nothing but his pleaſure: to prefer it before Gods word and will. It is not therefore the thing it ſelfe, but an exceſſe therein which is there forbidden.

1. 129. 1 Cor. 7. 23. [moved in the edition]
2. 130. See Treat. 1. §. 124, 125, 126.

The other part of that fountaine, from whence the duties¹³¹ of ſeruants flow, reſteth in the affection: and it is in one word Feare: which is an awfull dread of a maſter. An awe in regard of his maſters place: a dread in regard of his maſters power. An awe is ſuch a reuerend eſteeme of his maſter, as maketh him account his maſter worthy of all honour: which¹³² S. Paul expreſly inioyneth ſeruants to doe. A dread is ſuch a feare of prouoking his maſters wrath, as maketh him thinke and caſt euery way how to pleaſe him. This is it which the Apoſtle here intimateth vnder theſe two words, feare and trembling. In both theſe reſpects S. Peter commandeth ſeruants to be ſubiect in al feare.¹³³

1. 131. Seruants ought to feare their maſters.
2. 132. 1 Tim. 6. 1. [moved in the edition]
3. 133. 1 Pet. 2. 18.

So proper is this feare to a ſeruant in relation to his maſter, as where it is wanting, there is a plaine deniall of his maſters place and power; which God intimateth vnder this expoſtulation, If I be a maſter, where is my feare? that is, you plainely¹³⁴ ſhew that you account me not your maſter, becauſe in your heart there is no feare of me.

1. 134. Mal. 1. 6. [moved in the edition]

This feare will draw ſeruants on, cheerefully to performe all duty: the more it aboundeth, the more deſire and endeuour there will be to pleaſe, and to giue good contentment (and this is a point commanded to ſeruants, to pleaſe well in all things:)¹³⁵ yea it will glad the heart of a ſeruant to ſee his ſeruice proſper well: hereof we haue a worthy patterne in Abrahams ſeruant,¹³⁶ whoſe care to doe his buſineſſe, as his maſter would haue it, and prayer for Gods aſſiſtance therein, and thanks for Gods bleſſing thereon, ſheweth an awefull reſpect which he bare to his maſter.

1. 135. Tit. 2. 9.
2. 136. Gen. 24.

Againe, on the other ſide, this feare will keepe men from of fending their maſters (which was one reaſon that moued Ioſeph not to yeeld to his miſtreſſe) and in this reſpect it may¹³⁷ p. 595 preuent many miſchiefes which their maſters offence and wrath might bring vpon them.

1. 137. Gen. 39. 8. [moved in the edition]

One eſpeciall meanes to breed and preſerue this feare in ſeruants, is, a due conſideration of the ground of their maſters¹³⁸ place and power: which is Gods appointment: God hath placed them in his ſtead, and in part giuen them his power: they are the Deputies and Miniſters of God, and therefore in Scripture the title (¹³⁹ Lord) is after a peculiar manner giuen to them. What maketh ſubiects ſtand in awe of inferiour Magiſtrates? Is it not becauſe they beare the Kings perſon, and haue authority and power giuen vnto them of the King?

1. 138. Direction.
2. 139. אדון Gen. 24. 9. Κύριος. Eph. 6. 5. [moved in the edition]

Two extremes are contrary to this ſeruant-like feare.

1. In the exceſſe a ſlauiſh feare: when they feare nothing but¹⁴⁰ the reuenging power of their maſter: the ſtaffe or the cudgell, as we ſpeake: ſo they may auoid that, they care not whither their maſter be pleaſed or no. This maketh them oft to wiſh that their maſters had no power ouer them: or that they were dead. This was that feare which poſſeſſed the heart of that vnprofitable ſeruant, who ſaid to his maſter, I knew thee that¹⁴¹ thou art an hard man, and I was afraid. Such ſeruile ſeruants will neuer be profitable.

1. 140. Slauiſh feare in ſeruants.
2. 141. Mat. 25. 24, 25.

2. In the defect, a light eſteeme and plaine contempt of¹⁴² maſters. That this is contrary to feare is euident by that oppoſition which God maketh betwixt them in theſe words, If I be a maſter, where is my feare, ô ye that deſpiſe my name? As if he had ſaid; Hereby ye ſhew that ye feare me not as a maſter, becauſe ye deſpiſe me. This ſinne of deſpiſing maſters is expreſly¹⁴³ forbidden: and for it was¹⁴⁴ Hagar dealt hardly withall. When maſters are poore, meane, weake, aged, or otherwiſe impotent, then proud ſeruants are prone to deſpiſe them: which argueth a baſe minde, ſhewing that they reſpect their maſters power more then his place: the pooreſt and weakeſt haue the ſame place and authority ouer ſeruants, that the richeſt and ſtrongeſt haue; all beare Gods image alike: but diſdainfull proud ſeruants ſhew that they regard not Gods image at all.

1. 142. Seruants deſpiſing their maſters. Mal. 1. 6.
2. 143. 1 Tim. 6. 2.
3. 144. Gen. 16. 6. [moved in the edition]

The two maine ſtreames which iſſue out of the forenamed fountaine, are— Reuerence.

Obedience.

Reuerence is manifeſted in Speech.

Cariage.

In Speech by Refraining Speech.

Well ordering

Seruants reuerence in refraining ſpeech is manifeſted 3. waies.

1. By ſparing to ſpeake, without iuſt cauſe in their maſters preſence or audience: This phraſe (¹⁴⁵ they ſtand continually before thee and heare thy wiſdome) ſpoken of Salomons ſeruants, ſheweth that they were ſlow to ſpeake and ſwift to heare in their maſters preſence.

1. 145. 1 King. 10. 8. [moved in the edition]

2. By forbearing to reply when they obſerue their maſters vnwilling that they ſhould ſpeake any more. Thus did Peter forbeare when his maſter gaue him this ſhort anſwer,¹⁴⁶ What is that to thee?

1. 146. Iohn 21. 22. [moved in the edition]

3. By attending to that which their maſters ſhall deliuer to them: for ſeruants ought to ſhew ſuch a reſpect to their maſters ſpeaking to them, as Samuel did to God, when he ſaid,¹⁴⁷ Speake for thy ſeruant heareth. The titles of Lord and Seruant doe ſhew, that this ſpeech is taken from the duty of ſeruants. The notation of the¹⁴⁸ Greeke word vſed by the Apoſtle, & tranſlated Obey, implieth as much. This reuerence did Abrahams¹⁴⁹ ſeruant ſhew to his maſter, when he gaue him a charge about chooſing a wife for his ſon.

1. 147. 1 Sam. 3. 10. [moved in the edition]
2. 148. ὑπακούετε. See Treat. 1. §. 96, 124.
3. 149. Gen. 24. 9.

Seruants for well ordering their ſpeech vnto their maſters muſt obſerue fiue cautions.

1. That they haue iuſt occaſion to ſpeake: and that is either when their maſters require them to ſpeake (as¹⁵⁰ the diſciples) or when they ſee it behouefull for their maſters that they ſhould ſpeake. In ſuch caſes ſpeech argueth reuerence, as well as ſilence in other caſes. The generall points which were before deliuered of the reuerence of¹⁵¹ wiues to their husbands, and of¹⁵² children to their parents, may be applied to ſeruants: and preſſed vpon them as an argument from the leſſe to the greater thus, If wiues (who in many things haue a ioynt authority with their husbands) & children (who are not in ſo ſeruile a degree ſubiect to their parents, as ſeruants to their maſters) muſt manifeſt their inward feare of their huſbands and parents by outward reuerence, much more muſt ſeruants to their maſters. To declare the force of this conſequence ſo much the more, let it be noted that the Apoſtle addeth another kind¹⁵³ of word here, then he did before, either in wiues or childrens duties, namely¹⁵⁴ trembling.

1. 150. Mat. 16. 14.
2. 151. Treat. 3. §. 13.
3. 152. Treat. 5. §. 4. 5. &c.
4. 153. When behouefull for ſeruants to ſpeake to maſters.
5. 154. See Treat. 1. §. 124.

Anſw. 1. When they know any thing that may be profitable for their maſters, they ought to declare it, though they be not asked: as¹⁵⁵ that maide which told her miſtreſſe Naamans wife, that there was a Prophet in Samaria that could deliuer him of his leproſie.

1. 155. 2 King. 5. 3.

2. When maſters through ignorance, paſſion, or ſuch like cauſe, refuſe to doe that which their ſeruants know to be good for them, they ought to perſwade their maſters to doe it; as Naamans ſeruants perſwaded their maſter to waſh himſelfe in¹⁵⁶ Iordan as the Prophet aduiſed him.

1. 156. 2 King. 5. 13.

3. When ſeruants are not fully inſtructed in thoſe things which they ought to doe for their maſter, they ought to aske of him what is to be done, as the diſciples who ſaid to their maſter, where wilt thou that we prepare for thee to eat the¹⁵⁷ paſſeouer?

1. 157. Mat. 26. 17.

4. When ſome ſcruple ariſeth in their minds about any charge that their maſter ſhall giue them, they may inquire of their maſter, as Abrahams ſeruant when he ſaid, what if the woman¹⁵⁸ will not come with me?

1. 158. Gen. 24. 5.

5. When their maſter vniuſtly ſuſpecteth any euill of them, they may ſpeake to cleere their owne innocency, as Dauid¹⁵⁹ did to Saul.

1. 159. 1 Sam. 24. 10.

A ſecond caution for ſeruants well ordering their ſpeech is,¹⁶⁰

1. 160. Directions for ſeruants well framing their ſpeech to maſters.

That the very forme and manner of their ſpeech when they haue iuſt occaſion to ſpeake to their maſters, doe ſauour of reuerence: for which purpoſe let theſe particulars be noted.

1. That ſeruants giue reuerend titles to their maſters.

It was in an honourable reſpect of their maſter that the ſeruants p. 598 of Naaman, called him Father. In Scripture¹⁶¹ one of¹⁶² Gods titles is attributed to maſters, as Lord.

1. 161. §. 4.
2. 162. 2 King. 5. 13. [moved in the edition]

2. That their words be few, no more then muſt needs, euen when they haue occaſion to ſpeake: as may be gathered out of the forenamed examples alleaged to ſhew when ſeruants might and ought to ſpeake.

3. That all their words ſpoken to their maſter be meeke, milde and humble: note for this purpoſe how the children of the Prophets framed their ſpeech to their maſter.¹⁶³

1. 163. 2 King. 6. 2. &c.

1. They humbly beg leaue for themſelues to goe to Iorden.

2. They intreat him to goe, in theſe words, vouchſafe I pray thee to goe with thy ſeruants.

3. When one of them had loſt the head of his hatchet, as if he durſt not be ſo bold as to ſpeake to his maſter to get it him againe, he referreth the thing to his good pleaſure, ſaying, Alas maſter it was but borrowed.

A third caution is,

That they obſerue a fit ſeaſon to ſpeake to their maſter: as when he is at leaſure to heare them: (thus it is noted of the diſciples that when their maſter was alone they propounded their queſtions vnto him) or when his minde is quiet, not¹⁶⁴ troubled with paſſion (thus when Dauid obſerued that Sauls minde was ſomewhat pacified towards him, by that ſpeech he vſed, Is this thy voice my ſonne Dauid, then he tooke occaſion more freely to ſpeake to him.)¹⁶⁵

1. 164. Mar. 4. 10. [moved in the edition]
2. 165. 1 Sam. 26. 17.

A fourth caution is,

That they giue a ready and preſent anſwer to their maſter. This is oft commended in Peter, that when Chriſt propounded any queſtion to his diſciples, he would preſently and¹⁶⁶ readily anſwer.

1. 166. Mat. 16. 16. Ioh. 6. 68.

A fift caution is,

That all their ſpeeches and anſwers to their maſter be true, not daring to tell a lie vnto them: this argueth a very reuerend reſpect of a maſter. When Eli demanded of Samuel what the Lord had ſaid to him, Samuel told him euery whit and hid nothing from him. And when Dauid bid the woman of Tekoah¹⁶⁷ not to hide the thing that he ſhould aske her from him, p. 599 ſhe told him the whole truth. There is a double bond to tie ſeruants hereunto.

1. 167. 1 Sam. 3. 18. 2 Sam. 14. 18, 19. [moved in the edition]

• 1. Their conſcience towards God, who is a God of truth.
• 2. Their reſpect to their maſters with whom they ought to deale faithfully.

Laſtly, a ſeruants reuerence ought to be manifeſted by his ſpeech of his maſter euen behinde his backe: ſpeaking good of him, and no euill: this part of reuerence alſo did Abrahams ſeruant ſhew to his maſter. Thus ſhall they ſhew themſelues¹⁶⁸ good, true-hearted, faithfull ſeruants, and not paraſites.

1. 168. Gen. 24. 35, &c. [moved in the edition]

Offences contrary to the forenamed Reuerence of ſeruants to their maſters are theſe.

1. Sawcineſſe and boldneſſe in ſeruants when they haue no more reſpect to their maſters preſence then to any others, but are full of prate, and loud in ſpeech before their maſter, or in the roome next to him, where they may be heard as well as if they were in the ſame roome: much offence is thus oft times giuen to maſters.

2. Importunity in ſpeaking, and replying againe and againe, though their maſters doe not only ſhew their diſlike thereof, but alſo expreſly charge them to ſpeake no more. Scolding maids that will haue the laſt words of their miſtreſſe much offend herein. This is directly againſt the Apoſtles prohibition to ſeruants, that they anſwer not againe.¹⁶⁹

1. 169. Tit. 2. 9.

3. Impatiency, when they cannot endure to heare their maſter make an end of his ſpeech, but either they will interrupt him, or fling away.

4. Stoutneſſe, when (as Solomon noteth) though they vnderſtand,¹⁷⁰ they will not ſpeake: though they know very well that it is their maſters pleaſure they ſhould ſpeake, yea though they are bidden to ſpeake, yet their ſtout ſtomach, and ſullen heart will not ſuffer them to ſpeake: no though it be neuer ſo behouefull for their maſters: if they know that their maſter goeth on in a courſe very preiudiciall to him, yet will not they tell him of it: nay if their maſter vniuſtly ſuſpect any euill of them, they will let him abide in that iealouſly rather then ſpeake to cleare themſelues: and if their maſter doe not expreſly p. 600 appoint them from time to time what to doe, they will neuer aske: nor if they be doubtfull of that which he giueth them in charge, will they further inquire to be reſolued thereof. This kinde of ſilence, in theſe and ſuch like caſes, argueth more doggedneſſe then dutifulneſſe.

1. 170. Pro. 29. 19.

5. Diſdaine, when they¹⁷¹ ſcorne to giue the title Maſter to him that is ſet ouer them, becauſe he is a poore and meane man.

1. 171. See §. 5.

6. Arrogancy, when their words are high and lofty againſt their maſter, pretending that they are as good as he, though for a time they be vnder him. Clerkes, prentiſes, waiting women, and ſuch like, being borne of gentlemen, and men of good degree, are for the moſt part guilty of this fault: the reaſon is, becauſe their birth and parentage maketh them forget their preſent place and condition; or elſe (which is worſe) maketh them wilfully preſume aboue it.

7. Muttering and murmuring vpon euery occaſion of diſcontent: whereby it commeth to paſſe that they oft prouoke much wrath (for grieuous words ſtirre vp anger.)¹⁷²

1. 172. Pro. 15. 1.

8. Vnſeaſonable interruption of their maſter: ſpeaking to him when he is ſeriouſly occupied in ſome weighty buſineſſe (as they who told Chriſt of his mother and brethren when he was preaching) or vnſeaſonably ſpeaking vnto him while he¹⁷³ is in paſſion, whereby they oft bring much miſchiefe vpon themſelues.

1. 173. Mar. 3. 32. [moved in the edition]

9. Anſwering their maſter at their owne leiſure, ſuffering him to call, and call againe and againe. This doth Iob complaine of, ſaying, I called my ſeruant and he gaue me no anſwer.¹⁷⁴

1. 174. Iob 19. 16.

10. Flapping their maſter in the mouth with a lie: like Gehazi, who, when he had lewdly fetched money and apparell of Naaman, and his maſter asked him where he had beene, ſaid with a faire face, Thy ſeruant went no whither. Let the iudgement¹⁷⁵ executed on him make all ſeruants take heed of the like ſinne. For Lying is in it ſelfe an hainous ſinne: yet ſo much the more hainous when it is told to one that hath authority ouer vs, and by reaſon thereof ſtandeth in Gods place.

1. 175. 2 King. 5. 25. [moved in the edition]

Laſtly, Euill language of their maſter behinde his backe. This is a ſinne, though that which is ſpoken to a maſters diſgrace p. 601 be true: for the infirmities of a maſter ought rather to be couered, then reuealed and laid open by a ſeruant. How monſtrous a ſinne is it then, to raiſe ſlanderous reports againſt a maſter which are vntrue? This was Zibas ſinne againſt Mephiboſheth his maſter.¹⁷⁶

1. 176. 2 Sam. 16. 3.

Hitherto of ſeruants Reuerence in ſpeech to their maſters.

Their Reuerence in cariage followeth.

For manifeſtation of a ſeruants reuerence in cariage towards his maſter, three things are eſpecially required.

• 1. Dutifull obeyſance.
• 2. Reſpectfull behauiour.
• 3. Modeſt apparell.

I. Such dutifull and ſubmiſſiue obeyſance and curteſie, as beſeemeth their ſex and place, and that according to the moſt vſuall¹⁷⁷ cuſtome of the country and place where they are, muſt ſeruants performe to their maſters, as they haue occaſion to goe to them, to come from them, to receiue any charge of them, or to bring any meſſage vnto them. Where Iſaak ſaith in his bleſſing giuen to Iaakob, Be lord ouer thy brethren, and let thy mothers ſonnes bowe¹⁷⁸ downe to thee, by that phraſe of bowing downe, he noteth the condition of a ſeruant, and withall implieth a ſeruants dutie: on this ground, when the children of the Prophets ſaw that the ſpirit of Eliah reſted on Eliſha, they taking it for an euident ſigne that God had made him a gouernour and maſter ouer them, they came to¹⁷⁹ meet him, and bowed themſelues to the ground before him.

1. 177. 1. Seruants obeyſance to their maſters.
2. 178. Gen. 27. 29.
3. 179. 2 King. 2. 15.

II. Anſwerable to a ſeruants obeiſance muſt be his whole behauiour¹⁸⁰ before his maſter, ſeaſoned and ordered with ſuch modeſtie and humilitie, as may manifeſt an honourable reſpect to his maſter: as

1. 180. 2. Seruants dutifull behauiour before their maſters.

1. To ſtand in his maſters preſence; which teſtifieth a readineſſe to performe any ſeruice which his maſter ſhall appoint him to doe: this was one thing noted, and commended by the Queene of Sheba in Solomons ſeruants: ſhe ſaw their¹⁸¹ ſtanding, and ſaid, happy are theſe thy ſeruants that ſtand before thee. Whereas it is ſaid that ſhe ſaw alſo their ſitting, that phraſe ſheweth a ſeemly order which they obſerued euen when they were out of his preſence, by giuing and taking their right and due place.

1. 181. 1 King. 10. 5, 8. [moved in the edition]

p. 602 2. By vncouering their heads in their maſters preſence: this in our dayes, and in the parts of the world where we dwell, is in the male kinde a ſigne and token of ſubiection.

3. By ſobrietie and modeſtie both in countenance, and in the whole diſpoſition of bodie, eſpecially when ſeruants are in their maſters preſence: for to compoſe countenance and whole bodie ſoberly, becauſe of the preſence of one, argueth a reuerend reſpect of that perſon, for whoſe ſake that ſobrietie is ſhewed.

III. The apparell alſo which ſeruants weare muſt be ſo faſhioned¹⁸² and ordered, as it may declare them to be ſeruants, and vnder their maſters, and ſo it will argue a reuerend reſpect of their maſters. One end of apparell, is to ſhew a difference betwixt ſuperiours and inferiours, perſons in authoritie and vnder ſubiection. It pleaſed the Holy Ghoſt to note this particular (and their¹⁸³ apparell) as an obſeruable point in Solomons ſeruants.

1. 182. 3. Seruants ſeemly apparell.
2. 183. 1. King. 10. 5.

The cariage of many ſeruants towards their maſter is cleane contrary to the forenamed reuerence. For

1. Some through rudeneſſe, and want of good bringing vp,¹⁸⁴ come to their maſters, and goe from them, as to and from their fellowes: no teſtimonie of reuerence by any obeyſance: they know not how to giue it: whereby they diſhonour their parents, and manner of education.

1. 184. 1. Rudeneſſe.

2. Others, if at firſt comming to their maſter they giue ſome¹⁸⁵ ſalutation, yet, through too much familiaritie with them, all the day after they will carry themſelues fellow-like, ſcarce vncouering their heads in their maſters preſence, not enduring to ſtand long before him, but either ſetting themſelues downe, or ſlinking away when they ſhould be in preſence. Doubtleſſe from this ouermuch familiaritie aroſe this prouerbe, Good morrow for all day. This vnmannerly familiaritie is commonly in ſuch ſeruants, as haue poore and meane maſters: for rich and great mens ſeruants can be ſo full of curteſie, as not a word ſhall be ſpoken by their maſters to them, or by them to their maſters, but the knee ſhall be bowed withall: they can ſtand houre after houre before their maſters, and not once put on their hat: if they be walking after their maſters, their maſter ſhall not turne ſooner then their hat will be off, and that ſo oft as he turneth or ſpeaketh to them. Why ſhould p. 603 rich maſters haue ſo much reuerence ſhewed to them, and poore maſters none at all? Doe not the poore beare Gods image as well as the rich? Doth Gods word make any difference betwixt rich and poore? Doth it ſay, Serue rich maſters with feare and trembling? Surely it is the corruption of mans heart, which maketh this difference. Seruants naturally more regard their maſters outward abilitie, then inward authoritie: the honour which the world conferreth on men, more then the honour which God conferreth: for God hath giuen as much honour and authoritie to a poore maſter as to a rich, in that he is a maſter.

1. 185. 2. Too much familiaritie.

Seruants commonly moſt faile in this dutie of reuerence towards their maſters there where they ſhould moſt of all ſhew it, namely, in the courts of God, and aſſembly of Gods people, where the very Angels are preſent to behold our ſeemly cariage: thus they cauſe the miniſterie of the word to be euill ſpoken of, and thereby make their ſinne ſo much the more hainous.

3. Exceeding great is the fault of ſeruants in their exceſſe in apparell.¹⁸⁶ No diſtinction ordinarily betwixt a mans children and ſeruants: nay none betwixt maſters and their men, miſtreſſes and their maids. It may be while men and maids are at their maſters and miſtreſſes finding, difference may be made: though euen then alſo, if they can any way get wherewithall, they will do what they can to be as braue as they can. But if once they be at their owne finding, all ſhall be laid out vpon apparell, but they will be as fine as maſter or miſtreſſe: if not ſo coſtly, yet in ſhew as ſpecious and braue. New faſhions are as ſoone got vp by ſeruants as by maſters and miſtreſſes. What is the end of this, but to be thought as good as maſter or miſtreſſe? If the Queene of Sheba were now liuing, ſhe would as much wonder at the diſorder of ſeruants in theſe dayes, as then ſhe wondred at the comely order of Solomons ſeruants. Let theſe proud ſeruants looke to it: for if God haue threatned to viſit Princes children that walke in ſtrange apparell,¹⁸⁷ can ſeruants that ſo walke thinke to goe ſcot-free?

1. 186. 3. Pride.
2. 187. Zeph. 1. 8.

Thus much of ſeruants reuerence. Their obedience followeth.